Chapter I.

 1. Your desire for information, my right well-beloved and most deeply respected brother Amphilochius, I highly commend, and not less your industrious

 2. If “To the fool on his asking for wisdom, wisdom shall be reckoned,” at how high a price shall we value “the wise hearer” who is quoted by the Prop

 3. Lately when praying with the people, and using the full doxology to God the Father in both forms, at one time “  with  the Son  together with   thr

 Chapter II.

 4. The petty exactitude of these men about syllables and words is not, as might be supposed, simple and straightforward nor is the mischief to which

 Chapter III.

 5. They have, however, been led into this error by their close study of heathen writers, who have respectively applied the terms “  of  whom” and “  t

 Chapter IV.

 6. We acknowledge that the word of truth has in many places made use of these expressions yet we absolutely deny that the freedom of the Spirit is in

 Chapter V.

 7. After thus describing the outcome of our adversaries’ arguments, we shall now proceed to shew, as we have proposed, that the Father does not first

 8. But if our adversaries oppose this our interpretation, what argument will save them from being caught in their own trap?

 9. In his Epistle to the Ephesians the apostle says, “But speaking the truth in love, may grow up into him in all things, which is the head, even Chri

 10. It must now be pointed out that the phrase “through whom” is admitted by Scripture in the case of the Father and of the Son and of the Holy Ghost

 11. In the same manner it may also be said of the word “in,” that Scripture admits its use in the case of God the Father. In the Old Testament it is s

 12. And it is not only in the case of the theology that the use of the terms varies, but whenever one of the terms takes the meaning of the other we f

 Chapter VI.

 13. Our opponents, while they thus artfully and perversely encounter our argument, cannot even have recourse to the plea of ignorance. It is obvious t

 14. Let us first ask them this question: In what sense do they say that the Son is “after the Father ” later in time, or in order, or in dignity? But

 15. If they really conceive of a kind of degradation of the Son in relation to the Father, as though He were in a lower place, so that the Father sits

 Chapter VII.

 16. But their contention is that to use the phrase “with him” is altogether strange and unusual, while “through him” is at once most familiar in Holy

 Chapter VIII.

 17. When, then, the apostle “thanks God through Jesus Christ,” and again says that “through Him” we have “received grace and apostleship for obedience

 18. For “through Him” comes every succour to our souls, and it is in accordance with each kind of care that an appropriate title has been devised. So

 19. It will follow that we should next in order point out the character of the provision of blessings bestowed on us by the Father “through him.” Inas

 20. When then He says, “I have not spoken of myself,” and again, “As the Father said unto me, so I speak,”

 21. “He that hath seen me hath seen the Father not the express image, nor yet the form, for the divine nature does not admit of combination but the

 Chapter IX.

 22. Let us now investigate what are our common conceptions concerning the Spirit, as well those which have been gathered by us from Holy Scripture con

 23. Now the Spirit is not brought into intimate association with the soul by local approximation. How indeed could there be a corporeal approach to th

 Chapter X.

 24. But we must proceed to attack our opponents, in the endeavour to confute those “oppositions” advanced against us which are derived from “knowledge

 25. But all the apparatus of war has been got ready against us every intellectual missile is aimed at us and now blasphemers’ tongues shoot and hit

 26. Whence is it that we are Christians? Through our faith, would be the universal answer. And in what way are we saved? Plainly because we were regen

 Chapter XI.

 27. “Who hath woe? Who hath sorrow?” For whom is distress and darkness? For whom eternal doom? Is it not for the transgressors? For them that deny the

 Chapter XII.

 28. Let no one be misled by the fact of the apostle’s frequently omitting the name of the Father and of the Holy Spirit when making mention of baptism

 Chapter XIII.

 29. It is, however, objected that other beings which are enumerated with the Father and the Son are certainly not always glorified together with them.

 30. And not only Paul, but generally all those to whom is committed any ministry of the word, never cease from testifying, but call heaven and earth t

 Chapter XIV.

 31. But even if some are baptized unto the Spirit, it is not, it is urged, on this account right for the Spirit to be ranked with God. Some “were bapt

 32. What then? Because they were typically baptized unto Moses, is the grace of baptism therefore small? Were it so, and if we were in each case to pr

 33. But belief in Moses not only does not show our belief in the Spirit to be worthless, but, if we adopt our opponents’ line of argument, it rather w

 Chapter XV.

 34. What more? Verily, our opponents are well equipped with arguments. We are baptized, they urge, into water, and of course we shall not honour the w

 35. The dispensation of our God and Saviour concerning man is a recall from the fall and a return from the alienation caused by disobedience to close

 36. Through the Holy Spirit comes our restoration to paradise, our ascension into the kingdom of heaven, our return to the adoption of sons, our liber

 Chapter XVI.

 37. Let us then revert to the point raised from the outset, that in all things the Holy Spirit is inseparable and wholly incapable of being parted fro

 38. Moreover, from the things created at the beginning may be learnt the fellowship of the Spirit with the Father and the Son. The pure, intelligent,

 39. But when we speak of the dispensations made for man by our great God and Saviour Jesus Christ, who will gainsay their having been accomplished thr

 40. Moreover by any one who carefully uses his reason it will be found that even at the moment of the expected appearance of the Lord from heaven the

 Chapter XVII.

 41. What, however, they call sub-numeration, and in what sense they use this word, cannot even be imagined without difficulty. It is well known that i

 42. What is it that they maintain? Look at the terms of their imposture. “We assert that connumeration is appropriate to subjects of equal dignity, an

 43. Do you maintain that the Son is numbered under the Father, and the Spirit under the Son, or do you confine your sub-numeration to the Spirit alone

 Chapter XVIII.

 44. In delivering the formula of the Father, the Son, and the Holy Ghost, our Lord did not connect the gift with number. He did not say “into First, S

 45. For we do not count by way of addition, gradually making increase from unity to multitude, and saying one, two, and three,—nor yet first, second,

 46. And it is not from this source alone that our proofs of the natural communion are derived, but from the fact that He is moreover said to be “of Go

 47. And when, by means of the power that enlightens us, we fix our eyes on the beauty of the image of the invisible God, and through the image are led

 Chapter XIX.

 48. “Be it so,” it is rejoined, “but glory is by no means so absolutely due to the Spirit as to require His exaltation by us in doxologies.” Whence th

 49. And His operations, what are they? For majesty ineffable, and for numbers innumerable. How shall we form a conception of what extends beyond the a

 50. But, it is said that “He maketh intercession for us.” It follows then that, as the suppliant is inferior to the benefactor, so far is the Spirit i

 Chapter XX.

 51. He is not a slave, it is said not a master, but free. Oh the terrible insensibility, the pitiable audacity, of them that maintain this! Shall I r

 Chapter XXI.

 52. But why get an unfair victory for our argument by fighting over these undignified questions, when it is within our power to prove that the excelle

 Chapter XXII.

 53. Moreover the surpassing excellence of the nature of the Spirit is to be learned not only from His having the same title as the Father and the Son,

 Chapter XXIII.

 54. Now of the rest of the Powers each is believed to be in a circumscribed place. The angel who stood by Cornelius

 Chapter XXIV.

 55. Furthermore man is “crowned with glory and honour,” and “glory, honour and peace” are laid up by promise “to every man that worketh good.”

 56. Let us then examine the points one by one. He is good by nature, in the same way as the Father is good, and the Son is good the creature on the o

 57. Now it is urged that the Spirit is in us as a gift from God, and that the gift is not reverenced with the same honour as that which is attributed

 Chapter XXV.

 58. It is, however, asked by our opponents, how it is that Scripture nowhere describes the Spirit as glorified together with the Father and the Son, b

 59. As we find both expressions in use among the faithful, we use both in the belief that full glory is equally given to the Spirit by both. The mout

 60. As compared with “  in  ,” there is this difference, that while “  with   in   with   in   and   in   in 

 Chapter XXVI.

 61. Now, short and simple as this utterance is, it appears to me, as I consider it, that its meanings are many and various. For of the senses in which

 62. It is an extraordinary statement, but it is none the less true, that the Spirit is frequently spoken of as the  place  of them that are being sanc

 63. In relation to the originate, then, the Spirit is said to  be in   be in   be with   with   in   with   in 

 64. Another sense may however be given to the phrase, that just as the Father is seen in the Son, so is the Son in the Spirit. The “worship in the Spi

 Chapter XXVII.

 65. The word “  in,  ” say our opponents, “is exactly appropriate to the Spirit, and sufficient for every thought concerning Him. Why then, they ask,

 66. Of the beliefs and practices whether generally accepted or publicly enjoined which are preserved in the Church  first   one 

 67. Time will fail me if I attempt to recount the unwritten mysteries of the Church. Of the rest I say nothing but of the very confession of our fait

 68. The force of both expressions has now been explained. I will proceed to state once more wherein they agree and wherein they differ from one anothe

 Chapter XXVIII.

 69. But let us see if we can bethink us of any defence of this usage of our fathers for they who first originated the expression are more open to bla

 70. I am ashamed to add the rest. You expect to be glorified together with Christ (“if so be that we suffer with him that we may be also glorified to

 Chapter XXIX.

 71. In answer to the objection that the doxology in the form “with the Spirit” has no written authority, we maintain that if there is no other instanc

 72. There is the famous Irenæus, and Clement of Rome  in   with   carnal 

 73. Origen, too, in many of his expositions of the Psalms, we find using the form of doxology “  with  the Holy Ghost.” The opinions which he held con

 74. But where shall I rank the great Gregory, and the words uttered by him? Shall we not place among Apostles and Prophets a man who walked by the sam

 75. How then can I be an innovator and creator of new terms, when I adduce as originators and champions of the word whole nations, cities, custom goin

 Chapter XXX.

 76. To what then shall I liken our present condition? It may be compared, I think, to some naval battle which has arisen out of time old quarrels, and

 77. Turn now I beg you from this figurative description to the unhappy reality. Did it not at one time appear that the Arian schism, after its separat

 78. So, since no human voice is strong enough to be heard in such a disturbance, I reckon silence more profitable than speech, for if there is any tru

 79. For all these reasons I ought to have kept silence, but I was drawn in the other direction by love, which “seeketh not her own,” and desires to ov

47. And when, by means of the power that enlightens us, we fix our eyes on the beauty of the image of the invisible God, and through the image are led up to the supreme beauty of the spectacle of the archetype, then, I ween, is with us inseparably the Spirit of knowledge, in Himself bestowing on them that love the vision of the truth the power of beholding the Image, not making the exhibition from without, but in Himself leading on to the full knowledge. “No man knoweth the Father save the Son.”  22  Matt. xi. 27, “οὐδεὶς οἶδε τὸν πατέρα εἰ μὴ ὁ Υἱ& 231·ς” substituted for “οὐ δὲ τὸν πατέρα τὶς ἐπιγνώσκει εἰ μὴ ὁ Υἱ& 231·ς.” And so “no man can say that Jesus is the Lord but by the Holy Ghost.”  23  1 Cor. xii. 3. For it is not said through the Spirit, but by the Spirit, and “God is a spirit, and they that worship Him must worship Him in spirit and in truth,”  24  John iv. 24. as it is written “in thy light shall we see light,”  25  Ps. xxxvi. 9. namely by the illumination of the Spirit, “the true light which lighteth every man that cometh into the world.”  26  John i. 9. It results that in Himself He shows the glory of the Only begotten, and on true worshippers He in Himself bestows the knowledge of God. Thus the way of the knowledge of God lies from One Spirit through the One Son to the One Father, and conversely the natural Goodness and the inherent Holiness and the royal Dignity extend from the Father through the Only-begotten to the Spirit. Thus there is both acknowledgment of the hypostases and the true dogma of the Monarchy is not lost.  27  cf. note on p. 27 and the distinction between δόγμα and κήουγμα in § 66. “The great objection which the Eastern Church makes to the Filioque is, that it implies the existence of two ἀρχαὶ in the godhead; and if we believe in δύο ἄναρχοι; we, in effect, believe in two Gods. The unity of the Godhead can only be maintained by acknowledging the Father to be the sole ᾽Αρχὴ or πηγὴ θεοτήτος, who from all eternity has communicated His own Godhead to His co-eternal and consubstantial Son and Spirit. This reasoning is generally true. But, as the doctrine of the Procession of the Spirit from the Father and the Son presupposes the eternal generation of the Son from the Father; it does not follow, that that doctrine impugns the Catholic belief in the Μία ᾽Αρχή.” Bp. Harold Browne, Exp. xxxix Art., Note on Art v. They on the other hand who support their sub-numeration by talking of first and second and third ought to be informed that into the undefiled theology of Christians they are importing the polytheism of heathen error. No other result can be achieved by the fell device of sub-numeration than the confession of a first, a second, and a third God. For us is sufficient the order prescribed by the Lord. He who confuses this order will be no less guilty of transgressing the law than are the impious heathen.

Enough has been now said to prove, in contravention of their error, that the communion of Nature is in no wise dissolved by the manner of sub-numeration. Let us, however, make a concession to our contentious and feeble minded adversary, and grant that what is second to anything is spoken of in sub-numeration to it. Now let us see what follows. “The first man” it is said “is of the earth earthy, the second man is the Lord from heaven.”  28  1 Cor. xv. 47. Again “that was not first which is spiritual but that which is natural and afterward that which is spiritual.”  29  1 Cor. xv. 46. If then the second is subnumerated to the first, and the subnumerated is inferior in dignity to that to which it was subnumerated, according to you the spiritual is inferior in honour to the natural, and the heavenly man to the earthy.

22 Matt. xi. 27, “οὐδεὶς οἶδε τὸν πατέρα εἰ μὴ ὁ Υἱ& 231·ς” substituted for “οὐ δὲ τὸν πατέρα τὶς ἐπιγνώσκει εἰ μὴ ὁ Υἱ& 231·ς.”
23 1 Cor. xii. 3.
24 John iv. 24.
25 Ps. xxxvi. 9.
26 John i. 9.
27 cf. note on p. 27 and the distinction between δόγμα and κήουγμα in § 66. “The great objection which the Eastern Church makes to the Filioque is, that it implies the existence of two ἀρχαὶ in the godhead; and if we believe in δύο ἄναρχοι; we, in effect, believe in two Gods. The unity of the Godhead can only be maintained by acknowledging the Father to be the sole ᾽Αρχὴ or πηγὴ θεοτήτος, who from all eternity has communicated His own Godhead to His co-eternal and consubstantial Son and Spirit. This reasoning is generally true. But, as the doctrine of the Procession of the Spirit from the Father and the Son presupposes the eternal generation of the Son from the Father; it does not follow, that that doctrine impugns the Catholic belief in the Μία ᾽Αρχή.” Bp. Harold Browne, Exp. xxxix Art., Note on Art v.
28 1 Cor. xv. 47.
29 1 Cor. xv. 46.

[47] Ἐπειδὴ δὲ διὰ δυνάμεως φωτιστικῆς τῷ κάλλει τῆς τοῦ Θεοῦ τοῦ ἀοράτου εἰκόνος ἐνατενίζομεν, καὶ δι' αὐτῆς ἀναγόμεθα ἐπὶ τὸ ὑπέρκαλον τοῦ ἀρχετύπου θέαμα, αὐτοῦ που πάρεστιν ἀχωρίστως τὸ τῆς γνώσεως Πνεῦμα, τὴν ἐποπτικὴν τῆς εἰκόνος δύναμιν ἐν ἑαυτῷ παρεχόμενον τοῖς τῆς ἀληθείας φιλοθεάμοσιν, οὐκ ἔξωθεν τὴν δεῖξιν ποιούμενον, ἀλλ' ἐν ἑαυτῷ εἰσάγον πρὸς τὴν ἐπίγνωσιν. Ὡς γὰρ «οὐδεὶς οἶδε τὸν Πατέρα εἰ μὴ ὁ Υἱός», οὕτως «οὐδεὶς δύναται εἰπεῖν Κύριον Ἰησοῦν, εἰ μὴ ἐν Πνεύματι ἁγίῳ». Οὐ γὰρ διὰ Πνεύματος εἴρηται, ἀλλ' ἐν Πνεύματι. Καὶ «Πνεῦμα ὁ Θεός, καὶ τοὺς προσκυνοῦντας αὐτὸν ἐν Πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν»: καθὼς γέγραπται: «Ἐν τῷ φωτί σου ὀψόμεθα φῶς», τουτέστιν ἐν τῷ φωτισμῷ τοῦ Πνεύματος, «φῶς τὸ ἀληθινόν, ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον». Ὥστε ἐν ἑαυτῷ δείκνυσι τὴν δόξαν τοῦ Μονογενοῦς, καὶ τοῖς ἀληθινοῖς προσκυνηταῖς ἐν ἑαυτῷ τὴν τοῦ Θεοῦ γνῶσιν παρέχεται. Ἡ τοίνυν ὁδὸς τῆς θεογνωσίας ἐστὶν ἀπὸ ἑνὸς Πνεύματος, διὰ τοῦ ἑνὸς Υἱοῦ, ἐπὶ τὸν ἕνα Πατέρα. Καὶ ἀνάπαλιν, ἡ φυσικὴ ἀγαθότης, καὶ ὁ κατὰ φύσιν ἁγιασμός, καὶ τὸ βασιλικὸν ἀξίωμα, ἐκ Πατρός, διὰ τοῦ Μονογενοῦς, ἐπὶ τὸ Πνεῦμα διήκει. Οὕτω καὶ αἱ ὑποστάσεις ὁμολογοῦνται, καὶ τὸ εὐσεβὲς δόγμα τῆς μοναρχίας οὐ διαπίπτει. Οἱ δὲ τὴν ὑπαρίθμησιν ἐν τῷ πρῶτον καὶ δεύτερον καὶ τρίτον λέγειν τιθέμενοι γνωριζέσθωσαν τὸ πολύθεον τῆς Ἑλληνικῆς πλάνης τῇ ἀχράντῳ θεολογίᾳ τῶν Χριστιανῶν ἐπεισάγοντες. Εἰς οὐδὲν γὰρ ἕτερον φέρει τῆς ὑπαριθμήσεως τὸ κακούργημα, ἢ ὥστε πρῶτον καὶ δεύτερον Θεὸν καὶ τρίτον ὁμολογεῖν. Ἀλλ' ἡμῖν ἀρκοῦσα ἡ παρὰ τοῦ Κυρίου ἐπιτεθεῖσα ἀκολουθία, ἣν ὁ συγχέων οὐκ ἔλαττον τῆς τούτων ἀσεβείας παρανομήσει. Ὅτι μὲν οὖν οὐδέν, ὡς οὗτοι πεπλάνηνται, ἡ κατὰ τὴν φύσιν κοινωνία τῷ τρόπῳ τῆς ὑπαριθμήσεως παραλύεται, ἱκανῶς εἴρηται. Ἀλλὰ συνέλθωμεν τῷ φιλονείκῳ καὶ ματαιόφρονι, καὶ δῶμεν τὸ δεύτερον τινὸς καθ' ὑπαρίθμησιν ἐκείνου λέγεσθαι. Ἴδωμεν τοίνυν τί τὸ ἐκβαῖνον ἀπὸ τοῦ λόγου. «Ὁ πρῶτος, φησίν, ἄνθρωπος, ἐκ γῆς χοϊκός: ὁ δεύτερος ἄνθρωπος ὁ Κύριος, ἐξ οὐρανοῦ.» Καὶ ἐν ἄλλοις: «Οὐ πρῶτον, φησί, τὸ πνευματικόν, ἀλλὰ τὸ ψυχικόν, ἔπειτα τὸ πνευματικόν.» Εἰ τοίνυν τῷ πρώτῳ ὑπαριθμεῖται τὸ δεύτερον, τὸ δὲ ὑπαριθμούμενον ἀτιμότερόν ἐστι τοῦ πρὸς ὃ ἔχει τὴν ὑπαρίθμησιν: ἀτιμότερος οὖν καθ' ὑμᾶς τοῦ ψυχικοῦ ὁ πνευματικός, καὶ τοῦ χοϊκοῦ ἀνθρώπου ὁ ἐπουράνιος.